Cambridge Library Collection - Science and Religion - Böcker
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Charles Babbage (1791-1871) was an English mathematician, philosopher and mechanical engineer who invented the concept of a programmable computer. From 1828 to 1839 he was Lucasian Professor of Mathematics at Cambridge, a position whose holders have included Isaac Newton and Stephen Hawking. A proponent of natural religion, he published The Ninth Bridgewater Treatise in 1837 as his personal response to The Bridgewater Treatises, a series of books on theology and science that had recently appeared. Disputing the claim that science disfavours religion, Babbage wrote 'that there exists no such fatal collision between the words of Scripture and the facts of nature'. He argues on the basis of reason and experience alone, drawing a parallel between his work on the calculating engine and God as the divine programmer of the universe. Eloquently written, and underpinned by mathematical arguments, The Ninth Bridgewater Treatise is a landmark work of natural theology.
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Under the terms of the will of the Oxford scholar Francis Henry, Earl of Bridgewater (1756-1829), a series of works was commissioned, designed to contribute to an understanding of the world as created by God. In 1834 Peter Roget, who was at the time compiling his celebrated Thesaurus, contributed two volumes to that controversial series, of which this is the first. He described in a manner designed to appeal to a wide audience the variety and complexity of the mechanical processes of the plant and animal kingdoms. Particular attention is given to those areas where animal life reveals something about human life and the man-made world, emphasising the magnificence of the all-encompassing creative process behind it. The plant kingdom is examined with the goal of establishing the mechanics behind the beauty of plant life as created by God.
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First published in 1896, this two-volume history of the conflict between theology and science quickly became a landmark text. It was widely recognised, along with John William Draper's History of the Conflict between Religion and Science, as a defining study of the relationship between religion and science. A distinguished educator, scholar and writer, Andrew Dickson White was the first president of Cornell University. White held the view that religion was historically opposed to progress in the field of science. He argued that any interference on the part of religion in science had always proved disastrous, whereas scientific investigation, no matter how seemingly damaging to religion, had always resulted in the highest good. A History of the Warfare of Science with Theology in Christendom is the culmination of thirty years of White's research, publication and lectures on the subject. Volume two discusses medicine, insanity, mythology, political economy and comparative philology.
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A leading British intellectual of the Victorian era, William Whewell (1794-1866) was a contemporary and adviser of Herschel, Darwin and Faraday. A geologist, astronomer, theologian and Master of Trinity College, Cambridge, he was best known for his works on moral philosophy and the history and philosophy of science, and for coining, among others, the term 'scientist'. This book, originally published in 1833, is one of a series of treatises published with the help of a legacy from the Earl of Bridgewater (d.1829), intended to contribute to an understanding of the world as created by God. Though an advocate of religion, Whewell accepts that progress in science leads to an understanding of the laws and processes of the natural world. He argues, however, that ultimately the scientific understanding of creation, astronomy, and the laws of the universe only serves to confirm the idea of a divine designer.
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Henry Drummond was a Scottish scientist, Free Church minister, explorer and evangelist who became one of the most influential religious figures of the Victorian era. Written as a means of clarifying his own thoughts on the clash between science and religion, Natural Law and the Spiritual World was published in 1883 to great critical acclaim. Entering the debate on science and religion using the basis of law, Drummond sets himself apart by offering 'a property peculiar neither to science nor religion'. He puts forward the argument that the laws of the natural and spiritual worlds are not completely separate, and explores the connections between them. He concludes by suggesting that the scientific principle of continuity extends from the physical world to the spiritual, offering common ground to people on both sides of the science/religion divide.
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This 1889 volume was published anonymously and later ascribed to Robert Anderson, a barrister and theological writer who became Assistant Commissioner at Scotland Yard. Mixing his religious beliefs with his detective skills, Anderson argues for true scepticism to be embraced, comparing the tricks played on people by organised religion and science to the scams of confidence tricksters. Writing from a self-confessed standpoint of 'destructive criticism', Anderson discredits the theory of evolution as a newfangled superstition. Science, he says, assumes the existence of life, but has not the answer to the basic question - how did man come to be? 'The man who can give no account of his existence is a fool, and he who denies a god can give no account of his existence.' A Doubter's Doubts About Science and Religion proposes that the true sceptic cannot deny that the origin of life exists under the name of God.
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First published in both New York and London in 1881, at a time of heated debates over the relationship between science and religion, this book arose from Henry Calderwood's Morse lectures given in association with Union Theological Seminary, New York in 1880. Calderwood, a Scottish clergyman, was professor of moral philosophy at Edinburgh University for over thirty years. He published on a wide range of subjects and devoted several books to the science/religion question, taking the line that theism and evolution were compatible. The present volume provides evidence of the lively international dimension of the late nineteenth-century intellectual engagement with evolutionary theory and related scientific and philosophical developments and is a valuable resource for historians of the subject.
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The Scottish scholar James McCosh (1811-94) was a champion of the Free church, a successful and much-published philosophy professor at Belfast for 16 years, and an energetic and innovative President of Princeton University from 1868 to 1888. The Religious Aspect of Evolution was published in 1888, and this second edition from 1890 took account of A. R. Wallace's latest work, Darwinism (1889, also reissued in this series). McCosh, who already in Ireland had developed a 'theory of the universe conditioned by Christian revelation' was one of very few clergymen in America who defended evolutionary theory. He impressed upon his students that while there seemed to be great truth in Darwin's theory, the work of the coming age must be to separate that truth from the error springing up around it. This would enable scholars to follow and even embrace science while also retaining their faith in the Bible.
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This controversial essay, first published in 1853, addresses the question of the existence of intelligent life on other planets. It was first published anonymously, owing to the ferocity of the ongoing debates between the religious and scientific scholarly communities. Its author, William Whewell (1794-1866) was a leading intellectual of the Victorian period, and a notable polymath. A contemporary and adviser of Herschel, Darwin and Faraday, he wrote extensively on subjects ranging from astronomy and mineralogy to moral philosophy, educational reform and architecture, and engaged with John Stuart Mill in a lively debate about inductive reasoning. In Of The Plurality of Worlds, Whewell denied the probability of life elsewhere in the universe, afraid that the concept of extraterrestrial life would encourage the theory of evolution and put at risk mankind's connection to God.
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Lyman Abbott was an American liberal theologian and a confidant of Theodore Roosevelt. He was a moderate man who sought to re-establish Christian faith among the American people in a period of change. This book, first published in 1893, argued that spiritual experience is always new and therefore every age requires a new expression for it. A believer in the possibility of harmonious coexistence between the Church and evolutionary theory, Abbott proposed a 'more intelligible and credible' religion that endeavoured to sustain faith by expressing it in contemporary terms. He maintained that science and faith were compatible and that both natural and spiritual elements belonged to a shared kingdom governed by the law of progress. Blending faith in historical Christianity with belief in progress and evolutionary theory, Abbott aimed to provide a bridge between religious life and late nineteenth-century philosophical thought.
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Henry Ward Beecher, a nineteenth-century American Congregationalist pastor and journal editor, was a renowned public speaker active in campaigns against slavery and for social reform. He was an advocate of the theory of evolution and firmly believed that Christianity should adapt itself in the face of change. Volume 1 of Evolution and Religion (published in two volumes in 1885, two years before his death) is a compilation of his lectures defending the science of evolution. In them, he discusses the implications of the 'new' evolutionary philosophy for various key Christian doctrines such as the divine nature, human sinfulness, the inspiration of the Bible, and divine providence, and asserts that change will only help and not hinder religious thought. Beecher's charisma, enthusiasm and flamboyant oratory is evident even in print, and this book stands as a lasting testimony to this influential activist and thinker.
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The nineteenth-century British naturalist Alfred Russel Wallace was a major influence on Darwin's theory of natural selection. He was later moved by a variety of personal experiences to examine the concept of spirituality, but his exploration into the potential for compatibility between spiritualism and natural selection alienated him from the scientific community. The three controversial essays in this 1875 book attempt to reinforce his beliefs and validate his claims. The first, written in 1871 and read before The Dialectic Society, reconsiders the credibility or incredibility of miracles. The second, 'The Scientific Aspect of the Supernatural', had been published in a secularist periodical several years earlier, and 'A Defence of Modern Spiritualism' appeared in the Fortnightly Review shortly before this book was published. Wallace's book takes the modern reader to the heart of the raging debates engendered by Darwin, many of which continue over a century later.
The Scripture Doctrine of Creation
With Reference to Religious Nihilism and Modern Theories of Development
Häftad, Engelska, 2009
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Thomas Rawson Birks was a Fellow of Trinity College, Cambridge and a senior professor of philosophy. This book was first published in 1872, the year of his appointment to the prestigious Knightbridge Professorship. As an active Anglican clergyman, Birks engaged energetically in many heated theological controversies. In the Victorian debates on the relationship between religion and science he took a strongly anti-Darwinian stance, declaring that the theory of evolution contradicted the doctrine of creation and could not explain the mystery of life. In other areas, however, he argued that the findings of science confirmed the glory of God, since 'the telescope reveals the grandeur and vastness of the starry worlds' and 'the microscope discovers marks of design and beauty' which are evidence of a supreme designer. His influential evangelical views are expressed in this book, which argues for scripture as the ultimate key to the mystery of existence.
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Darwin's theory of evolution generated a storm of controversy within the scientific community in the later nineteenth century, and Sir J. William Dawson, a renowned geologist of his time, was one of those who vehemently opposed it. In Modern Ideas of Evolution as related to Revelation and Science, first published in 1890, Dawson maintains that it is religion alone that forms a stable base for all new ideas. He dismisses the theory of evolution as a crude and heretical hypothesis, inconsistent with religion and undeserving of acceptance. If adopted as proven truth, he argues, it would lead to unscientific and unspiritual degeneration of the mind. More than a century later, evolution is generally accepted but still not 'proven', and the debates continue. Dawson's energetic polemic remains a key document for historians of science concerned with the Victorian reception of Darwinism and the rise of evolutionary theory.
The Relations between Religion and Science
Eight Lectures Preached before the University of Oxford in the Year 1884 on the Foundation of the Late Rev. John Bampton, M.A.
Häftad, Engelska, 2009
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In 1884 the long-running annual series of Bampton Lectures at the University of Oxford was given by Frederick Temple, at that time Bishop of Exeter. He had earlier been a prominent educational reformer, headmaster at Rugby School and chaplain to Queen Victoria, and he later rose to become Archbishop of Canterbury. This book contains his Bampton Lectures on The Relations between Religion and Science - perhaps the most passionately debated topic of that time. He discusses the apparent conflict between scientific and religious beliefs on various topics including free will, knowledge, evolution, and supernatural power, but concludes that science and religion are not foes, but counterparts, and that neither is complete without the other. His contribution in this area is of lasting importance in the history and philosophy of science.
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Henry Ward Beecher was an American Congregationalist minister, social reformer, journal editor and orator. People flocked to hear his lecture tours and preaching, in which - in addition to campaigning against slavery and promoting women's suffrage - he embraced the theory of evolution at a time when many pastors were violently opposed to it. Volume II of Evolution and Religion, published in 1885, two years before Beecher's death, is a collection of lectures in which he uses the insights of evolutionism to probe various facets of Christian life and doctrine, including love of God and neighbour. Beecher's powerful writing reveals the charisma and enthusiasm which made him such a popular speaker in his day and makes this book particularly rewarding reading for historians of nineteenth-century science, religion and society.
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The Lowell Institute in Boston, Massachusetts, founded in 1836, supports an annual series of distinguished lectures. Henry Drummond, the influential Scottish scientist, Free Church minister, explorer and evangelist published his Lowell Lectures as The Ascent of Man in 1894. This provocative book examines Darwinism in a Christian context. It describes the rise of man, who is considered the highest purpose of the universe, and his relations with the lower animals. In particular, it addresses the question of altruism and its role in promoting the survival of the fittest, which Drummond argues had been overlooked. Drummond claims, unlike traditional evolutionary theory, that the force of evolution is not only the struggle for life, but also the struggle for the life of others. His book, which aroused great interest in its time, remains of importance for historians and philosophers of science today.
Chemistry, Meteorology and the Function of Digestion Considered with Reference to Natural Theology
Häftad, Engelska, 2009
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This book was the last of eight treatises from the 1830s that were commissioned by the Royal Society with advice from leading churchmen under the terms of a legacy from the Earl of Bridgewater. They aimed to support the idea that the natural world was made by a divine designer. William Prout, a respected physician and biochemist who specialised in nutrition and urology, argues in the introduction to this book that the biological adaptation seen in nature is divinely planned as a means to an end. His text covers chemistry, geology, the ocean, the planets, and processes of the human body. Remembered today for his discovery of hydrochloric acid in the gastric juices of animals, here Prout is on the front line in the early battles between scientific method and religious belief, a debate which continues to this day.
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Joseph Le Conte was the first geologist, natural historian and botanist to be appointed to the University of California in 1869. He founded the successful palaeontology program at Berkeley and acquired important collections of fossils. He also lectured and wrote on evolution, of which he was the leading American proponent. This book, first published in 1888 but revised and expanded in the second edition reissued here, is his attempt to reconcile his evolutionist convictions with his religious faith. Such a synthesis, he felt, was impeded by dogmatism on both sides, and he makes a case for 'a combining, reconciling and rational view.' He considers three questions: What is evolution? Is it true? and What then?, intending to address 'the intelligent general reader' without being superficial or unscientific. Concepts such as 'neo-Darwinism', 'materialism', and 'design' make their appearance in this wide-ranging book, whose concerns remain surprisingly topical today.
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Faced with the theories of scientists and philosophers, perhaps most famously Charles Darwin's, late-Victorian theologians were preoccupied with the reconciliation of Christian teaching with their contemporaries' ideas. First published in 1894, this text forms part of a series introducing key areas of Christian theology for the modern audience. Dr James Iverach examines theories of the origins of both the universe and of life within it, finding in intelligence, morality, faith and ethics a unifying and clarifying force that he argues reveals the presence of God's creative process in the history of the universe. Nothing, he claims, occurs by chance, and natural selection simply expresses that the sum total of causes, both internal and external, results in the state in which only the forms of life now observable should exist. This text provides an insight into the late-Victorian philosophy of Christian Darwinism.
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This fascinating text, first published in 1875, is a key early example of the conflict thesis. This theory expounds the premise of an intrinsic conflict between science and religion, and is archetypal of one aspect of this late-Victorian debate. Draper asserts that science has reached a point where its threat to traditional teachings can no longer be ignored, and he offers this history as a means to understanding both the interaction between religion and science and their perpetual opposition. He covers examples of this relationship, from Christianity's origins to the then contemporary crisis of church division and the Prussian-Austrian war, and also examines in turn what both Christianity and science have done for modern civilisation. Discussions of the central points of crossover and change in the history of science and Christianity lead to the conclusion that for religion to survive it must accept fact and reason.
On the Power, Wisdom and Goodness of God
As Manifested in the Adaptation of External Nature to the Moral and Intellectual Constitution of Man
Häftad, Engelska, 2009
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The eight Bridgewater Treatises of the 1830s aimed to contribute to an understanding of the world as created by God. This, the first treatise, by the Scottish mathematician and churchman Thomas Chalmers, proposes an 'argument for the character of the Deity, as grounded on the laws and appearances of nature'. It sees harmonies between the intellectual and material worlds as manifesting the hand of God in their creation, anticipating aspects of today's 'intelligent design' theory. Volume I includes chapters comparing virtuous and vicious personalities; the concept of habit; how external nature is adapted to man's moral constitution; and how moral and intellectual aspects of mankind lead to the civil and political well-being of society. Volume II provides specific examples of God's design including happiness and the connection between intellect, emotion and will, concluding that areas left as open questions by science's lack of proof are indications of divine architecture.
On the Power, Wisdom and Goodness of God as Manifested in the Creation of Animals and in their History, Habits and Instincts
Häftad, Engelska, 2009
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This extensively illustrated two-volume treatise, published in 1835, is one of a series commissioned by the Royal Society with funds bequeathed by the Earl of Bridgewater. William Kirby (1759-1850), Cambridge graduate, country parson and respected entomologist, here combines the study of the word of God with that of his works, aiming to disprove Lamarck's hypothesis that all the works of creation can be attributed to second causes, rather than a first cause, i.e. God. Kirby agrees with philosophers' objections to superstitious and bigoted adherence to the letter of scripture, but questions their lack of attention to its spirit. He explores the creation of animals in a spiritual context and goes on to consider the functions and instincts of the major animal groups. Volume 1 includes chapters on molluscs, cephalopods and worms. This book contributed to the intellectual debates that formed the background to Darwin's work on evolution.
On the Power, Wisdom and Goodness of God as Manifested in the Creation of Animals and in their History, Habits and Instincts
Häftad, Engelska, 2009
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This extensively illustrated two-volume treatise, published in 1835, is one of a series commissioned by the Royal Society with funds bequeathed by the Earl of Bridgewater. William Kirby (1759-1850), Cambridge graduate, country parson and respected entomologist, here combines the study of the word of God with that of his works, aiming to disprove Lamarck's hypothesis that all the works of creation can be attributed to second causes, rather than a first cause, i.e. God. Kirby agrees with philosophers' objections to superstitious and bigoted adherence to the letter of scripture, but questions their lack of attention to its spirit. He explores the creation of animals in a spiritual context, and goes on to consider the functions and instincts of the major animal groups. Volume 2 includes chapters on insects, fish, reptiles, birds and mammals. This book contributed to the intellectual debates that formed the background to Darwin's work on evolution.
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This 1833 study of the hand by Sir Charles Bell, a leading professor of surgery and anatomy, is one of the Bridgewater Treatises, which arose from the preoccupation of nineteenth-century Christians with interpreting God's creation in the light of contemporary scientific developments. Bell's treatise suggests that by looking in close detail at small subjects, God's role in creation can be clearly seen, whereas more general studies of the universe and the great natural cycles of astronomy and geology can obscure the intelligence behind their specific features. Bell stresses the importance of the hand in human history, the progress of society and the development of technology and design. He considers aspects of the mechanical systems of other animals, and sees their structure as a product of their function. This comparison serves to link humans with other creatures, but also defines their superiority through the sublimity of design.
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Originally trained as a physician, the biologist and thinker Ernst Haeckel (1834-1919), was an evolutionist who remained sceptical of natural selection. This book, which first appeared in German in 1899, sold 10,000 copies in its first few months and was published in an English translation the following year. In the preface, Haeckel applauds the technological progress of the nineteenth century, but bemoans the lack of communication between empirical scientists and abstract philosophers in the search for truth. The book carefully outlines Haeckel's monistic philosophy and ethics, which he sees as the key to human progress. Its twenty chapters cover anthropology, psychology, cosmology and theology, ranging from the embryology of the soul to a debate on Christianity and science. Haeckel's philosophy attracted a sizeable following for several decades, and it remains of interest to historians working on the reception of Darwinism as well as on its appropriation into Nazi ideology.
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This two-volume book by the philosopher and theologian William Paley, published in 1794, was considered so important that it was required reading for Cambridge students (including Charles Darwin) well into the nineteenth century. This classic work of apologetics is divided into three parts in which Paley discusses the historical evidence for Christianity and the miracles of Jesus Christ. He begins volume 1 with the proposition that the original witnesses to Christ's miracles should be believed, because they spent their entire lives in constant danger for what they witnessed. Paley takes on Hume's argument that no miracle can be proved regardless of the amount of evidence with the observation that if one believes in God, then miracles should be expected. Paley's intellectual defence of Christianity was one of the most popular of the day, and his work is considered a direct forerunner of the contemporary theory of intelligent design.
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This two-volume book by the philosopher and theologian William Paley, published in 1794, was considered so important that it was required reading for Cambridge students (including Charles Darwin) well into the nineteenth century. This classic work of apologetics is divided into three parts in which Paley discusses the historical evidence for Christianity and the miracles of Jesus Christ. In the second volume, Paley addresses popular objections to the truth of Christianity, the character of Jesus Christ, the candour of the New Testament writers, the differences between Islam and Christianity, the Jewish rejection of Christ, and how the faith spread throughout the world. Paley's intellectual defence of Christianity was one of the most popular of the day, and his work is considered a direct forerunner to the contemporary theory of intelligent design.
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The Positive Philosophy of Auguste Comte is a condensed English version of the French philosopher's controversial work, freely translated by Harriet Martineau and published in two volumes in 1853. Martineau's abridged and more easily digestible version of Comte's work was intended to be readily accessible to a wide general readership, particularly those she felt to be morally and intellectually adrift, and Comte's philosophy indeed attracted a significant following in Britain in the later nineteenth century. Comte's 'doctrine' promoted personal and public ethics and social cohesion based no longer on metaphysics but on strict scientific method, and anticipated twentieth-century logical positivism and secular humanism. The first volume of this translation contains Parts 1 to 5 and sets out the nature and importance of positivism, leading on to an overview of the 'positive sciences': mathematics, astronomy, physics, chemistry and biology.
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The Positive Philosophy of Auguste Comte is a condensed English version of the French philosopher's controversial work, freely translated by Harriet Martineau and published in two volumes in 1853. Martineau's abridged and more easily digestible version of Comte's work was intended to be readily accessible to a wide general readership, particularly those she felt to be morally and intellectually adrift, and Comte's philosophy indeed attracted a significant following in Britain in the later nineteenth century. Comte's 'doctrine' promoted personal and public ethics and social cohesion based no longer on metaphysics but on strict scientific method, and anticipated twentieth-century logical positivism and secular humanism. The second volume of this translation is devoted entirely to Comte's new science of 'social physics' and human progress, and outlines his theories about society and its development through various phases - theological, humanistic and finally scientific.